Atri wrote:Certain inquiry about verses from RV
1. 1.161.11
Lets see how originally the verse is in sanskrit
सुषुप्वांस ऋभवस्तद पृच्छता गोह्य क इदं नो अबूबुधत् |
श्वानं बस्तो बोधयितारमब्रवीत् सम्वत्सर इदमद्या व्यख्यत ||
Now, the word Basto (बस्तो) is vibhakti of basta (बस्त).. I do not know why is it translated as "goat" when the word is meant as "Sun" (soorya). All traditional translations of this verse translate Basta as Sun and not goat. Yes, Basta also means goat, but it also means sun. And looking at the context here, lets try to see how the meaning of this Rchaa becomes if we take meaning of this word as Sun.
my attempted translation (perhaps Manishji can correct me here)
Oh Rbhus!!, You asked Surya (basta/ बस्त - sun) who awakened us from sleep? Then Surya replied, it was "Shvaana" (dog) who awakened you. It is year today.
I think the padpāṭha should be used for any attempted translation:
suṣupvāṃsaḥ | ṛbhavaḥ | tat | apṛcchata | agohya | kaḥ | idam | naḥ | abūbudhat | śvānam | bastaḥ | bodhayitāram | abravīt | saṃvatsare | idam | adya | vi | akhyata // RV_1,161.13 //<BR>
When the Sun is already called 'agoha' in the 1st pada, why call it basta. It's a rare word; so I looked elsewhere for anatomically clearer references. I found one in Atharvaveda, I see that it clearly refers to the hornless (tūparā) goat (basta)
(AVŚ_11,9[11].22c) tamasā ye ca tūparā atho bastābhivāsinaḥ |<BR>
If you have a reference that shows it more clearly referring to the Sun, please do point out.
There's no denying that the Goat and the Dog are all symbolic references. But in absence of clarity in commentaries, one cannot say they are asterisms. That's just speculation. Eg. another speculative judgment would be to call them as names of clans.
Now RV 4-33-7 (again with pratyaya solved, to the best of my meager knowledge)
द्वादश दयून् यद् अगोह्यस्य आतिथ्ये रणन् ऋभवः ससन्तः
सुक्षेत्र अकृण्वन् अनयन्त सिन्धुन् धन्वः अतिष्ठन् ओषधिः निम्नं आपः
Rbhus rested and enjoyed hospitality (aatithye) in 12 sections of sky (Dyu) of that unconcealed (Agohya) one (unconcealed one is Sun), then moved on making rumbling noises (Ranan रणन्) to make barren lands (dhanvah) fertile (Sukshetra), producing food and herbs (Oshadhi), causing waters (aapah) and rivers (Sindhu) come (flow) downwards.
Clearly, Rbhu is "cloud".. Rbhus move with rumbling noise, convert barren lands into fertile fields, cause water to flow down and rivers as well, and make plants grow all over the places. this is clearly depiction of monsoon.
The ṛbhu-s facilitate rain, but if every RV deity which facilitates rain were to be interpreted as beginning of monsoon, we'll have to include many other deities too. I'll do the same juvenile archaeo-astronomy exercise with one such deity Indra ...
1. Establish that Indra represents the cloud
RV_04.026.02.2 aham apo anayaṃ vāvaśānā mama devāso anu ketam āyan<BR>
I led the loud-roaring waters and the Gods according to my wish. After all the cloud is the bearer of loud-roaring water right ? And all references to clouds are surely beginning of monsoon. And Indian new year ofcourse begins with monsoon. Good so far.
2. Now pick up random animals mentioned in Indra hymns and call them asterisms in the sky...
RV_07.018.17.1{27} ādhreṇa cit tad vekaṃ cakāra siṃhyaṃ cit petvenā jaghāna
(with the ram he killed the lion)
Ok. so this looks like the lion being killed (must be Leo setting on the western horizon) and Aries up in the sky. Call in Nilesh ji and I'm sure he'll feed 1. and 2. into the planetarium software to give an eye-popping date even before 26,000 BC.
संवत्सरं शशयाना ब्राह्मणः व्रतचारिणः |
वाचं पर्जन्यजिन्वितां पर मण्डूका अवादिषुः || 1
Frogs, who were sleeping for past year, start croaking as dedicatedly as a brahmin who has undertaken some vrata to please the rains.
This also signify, people then used to consider arrival of rains as mark of beginning of new year.
I agree entirely with you and with several of your other points in your post which I don't explicity quote. But do you see where it leads us if we start equating God X = rain = cloud = monsoon = beginning of year and juxtapose it with Animal Y = asterism Z and feed it into the planetarium software of our choice.
In my opinion, this is one more pointer towards Indic home of those who composed Shruti literature.
The place of composition of the entire vedic literature has never been in doubt. It is indeed India. The question is that does the Vedic language have roots that go even older and outside India.